Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

أَوْ تَأْتِىَ بِاللَّهِ وَالْمَلَـئِكَةِ قَبِيلاً (or you bring Allah and the angels before (us) face to face.) 17:92 قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ (They said: "We shall not believe until we receive the like of that which the Messengers of Allah had received.") 6:124 and, وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً كَبِيراً (And those who expect not a meeting with Us said: "Why are not the angels sent down to us, or why do we not see our Lord" Indeed they think too highly of themselves, and are scornful with great pride.) 25:21 Allah said, وَكَلَّمَهُمُ الْمَوْتَى (and the dead had spoken unto them,) This is, to inform them of the truth of what the Messengers brought them; وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً (and We had gathered together all things before them,) before their eyes, as `Ali bin Abi Talhah and Al-`Awfi reported from Ibn `Abbas. This is the view of Qatadah and `Abdur-Rahman bin Zayd bin Aslam. This Ayah means, if all nations were gathered before them, one after the other, and each one testifies to the truth of what the Messengers came with, مَّا كَانُواْ لِيُؤْمِنُواْ إِلاَّ أَن يَشَآءَ اللَّهُ (they would not have believed, unless Allah willed,) for guidance is with Allah not with them. Certainly, Allah guides whom He wills and misguides whom He wills, and He does what He wills, لاَ يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَلُونَ (He cannot be questioned about what He does, while they will be questioned.) 21:23, This is due to His knowledge, wisdom, power, supreme authority and irresistibility. Similarly, Allah said, إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) 10:96-97

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Every Prophet Has Enemies Allah says, just as We made enemies for you, O Muhammad, who will oppose and rebel against you and become your adversaries, We also made enemies for every Prophet who came before you. Therefore, do not be saddened by this fact. Allah said in other Ayat: وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ (Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt...) 6:34, and, مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةَ وَذُو عِقَابٍ أَلِيمٍ (Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment.) 41:43 and, وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.) 25:31. Waraqah bin Nawfal said to Allah's Messenger ﷺ, "None came with what you came with but he was the subject of enmity." Allah's statement, شَيَـطِينَ الإِنْسِ (Shayatin among mankind...) refers to, عَدُوًّا (enemies. ..) meaning, the Prophets have enemies among the devils of mankind and the devils of the Jinns. The word, Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin, may Allah humiliate and curse them, from among mankind and the Jinns oppose the Messengers. `Abdur-Razzaq said that Ma`mar narrated that Qatadah commented on Allah's statement, شَيَـطِينَ الإِنْسِ وَالْجِنِّ (Shayatin (devils) among mankind and Jinn...) "There are devils among the Jinns and devils among mankind who inspire each other." Allah's statement, يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً (inspiring one another with adorned speech as a delusion.) means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it, وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ (If your Lord had so willed, they would not have done it;) for all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils, فَذَرْهُمْ وَمَا يَفْتَرُونَ (so leave them alone with their fabrications.) and lies. This Ayah orders patience in the face of the harm of the wicked and to trust in Allah against their enmity, for, "Allah shall suffice for you (O Muhammad) and aid you against them." Allah's statement, وَلِتَصْغَى إِلَيْهِ (And Tasgha to it.) means, according to Ibn `Abbas, "incline to it." أَفْئِدَةُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ (the hearts of those who do not believe in the Hereafter...) their hearts, mind and hearing. As-Suddi said that this Ayah refers to the hearts of the disbelievers. وَلِيَرْضَوْهُ (And that they may remain pleased with it.) they like and adore it. Only those who disbelieve in the Hereafter accept this evil speech, being enemies of the Prophets, etc., just as Allah said in other Ayat, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily, you (pagans) and those whom you worship (idols). Cannot lead astray. Except those who are predestined to burn in Hell!) 37:161-163 and, إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.) 51:8-9 Allah said; وَلِيَقْتَرِفُواْ مَا هُم مُّقْتَرِفُونَ (And that they may commit what they are committing. ) meaning, "let them earn whatever they will earn", according to `Ali bin Abi Talhah who reported this from Ibn `Abbas. As-Suddi and Ibn Zayd also commented, "Let them do whatever they will do."

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Every Prophet Has Enemies Allah says, just as We made enemies for you, O Muhammad, who will oppose and rebel against you and become your adversaries, We also made enemies for every Prophet who came before you. Therefore, do not be saddened by this fact. Allah said in other Ayat: وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُواْ عَلَى مَا كُذِّبُواْ وَأُوذُواْ (Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt...) 6:34, and, مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةَ وَذُو عِقَابٍ أَلِيمٍ (Nothing is said to you except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment.) 41:43 and, وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ (Thus have We made for every Prophet an enemy among the criminals.) 25:31. Waraqah bin Nawfal said to Allah's Messenger ﷺ, "None came with what you came with but he was the subject of enmity." Allah's statement, شَيَـطِينَ الإِنْسِ (Shayatin among mankind...) refers to, عَدُوًّا (enemies. ..) meaning, the Prophets have enemies among the devils of mankind and the devils of the Jinns. The word, Shaytan, describes one who is dissimilar to his kind due to his or her wickedness. Indeed, only the Shayatin, may Allah humiliate and curse them, from among mankind and the Jinns oppose the Messengers. `Abdur-Razzaq said that Ma`mar narrated that Qatadah commented on Allah's statement, شَيَـطِينَ الإِنْسِ وَالْجِنِّ (Shayatin (devils) among mankind and Jinn...) "There are devils among the Jinns and devils among mankind who inspire each other." Allah's statement, يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً (inspiring one another with adorned speech as a delusion.) means, they inspire each other with beautified, adorned speech that deceives the ignorant who hear it, وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ (If your Lord had so willed, they would not have done it;) for all this occurs by Allah's decree, will and decision, that every Prophet had enemies from these devils, فَذَرْهُمْ وَمَا يَفْتَرُونَ (so leave them alone with their fabrications.) and lies. This Ayah orders patience in the face of the harm of the wicked and to trust in Allah against their enmity, for, "Allah shall suffice for you (O Muhammad) and aid you against them." Allah's statement, وَلِتَصْغَى إِلَيْهِ (And Tasgha to it.) means, according to Ibn `Abbas, "incline to it." أَفْئِدَةُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ (the hearts of those who do not believe in the Hereafter...) their hearts, mind and hearing. As-Suddi said that this Ayah refers to the hearts of the disbelievers. وَلِيَرْضَوْهُ (And that they may remain pleased with it.) they like and adore it. Only those who disbelieve in the Hereafter accept this evil speech, being enemies of the Prophets, etc., just as Allah said in other Ayat, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily, you (pagans) and those whom you worship (idols). Cannot lead astray. Except those who are predestined to burn in Hell!) 37:161-163 and, إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.) 51:8-9 Allah said; وَلِيَقْتَرِفُواْ مَا هُم مُّقْتَرِفُونَ (And that they may commit what they are committing. ) meaning, "let them earn whatever they will earn", according to `Ali bin Abi Talhah who reported this from Ibn `Abbas. As-Suddi and Ibn Zayd also commented, "Let them do whatever they will do."

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً (Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً (while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ (and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ (know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً (And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ (He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. لاَ مُبَدِّلَ لِكَلِمَـتِهِ (None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ (And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ (The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

أَفَغَيْرَ اللَّهِ أَبْتَغِى حَكَماً (Shall I seek a judge other than Allah...) between you and I, وَهُوَ الَّذِى أَنَزَلَ إِلَيْكُمُ الْكِتَـبَ مُفَصَّلاً (while it is He Who has sent down unto you the Book, explained...) in detail, وَالَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ (and those unto whom We gave the Scripture) the Jews and the Christians, يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِّن رَّبِّكَ بِالْحَقِّ (know that it is revealed from your Lord in truth.) because the previous Prophets have conveyed the good news of you coming to them. Allah's statement, فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So be not you of those who doubt.) is similar to His other statement, فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَـبَ مِن قَبْلِكَ لَقَدْ جَآءَكَ الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ (So if you are in doubt concerning that which We have revealed unto you, then ask those who are reading the Book before you. Verily, the truth has come to you from your Lord. So be not of those who doubt (it).) 10:94 The conditional `if' in this Ayah does not mean that `doubt' will ever occur to the Prophet . Allah said, وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً (And the Word of your Lord has been fulfilled in truth and in justice.) Qatadah commented, "In truth concerning what He stated and in justice concerning what He decided." Surely, whatever Allah says is the truth and He is Most Just in what He commands. All of Allah's statements are true, there is no doubt or cause for speculation about this fact, and all His commandments are pure justice, besides which there is no justice. All that He forbade is evil, for He only forbids what brings about evil consequences. Allah said in another Ayah, يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ (He commands them with good; and forbids them from evil...) 7:157 until the end of the Ayah. لاَ مُبَدِّلَ لِكَلِمَـتِهِ (None can change His Words.) meaning, none can avert Allah's judgment whether in this life or the Hereafter, وَهُوَ السَّمِيعُ (And He is the All-Hearer,) Hearing, His servants' statements, الْعَلِيمُ (The All-Knower.) of their activities and lack of activity, Who awards each according to their deeds.